Journal of Ethnobiology and Ethnomedicine最新文献

Background: Ethnobotanical knowledge constitutes a vital component of cultural heritage and biodiversity conservation, particularly in regions undergoing rapid socio-cultural transitions. Southeastern Anatolia, despite its high floristic richness and biocultural diversity, remains underexplored in terms of non-medicinal plant uses.

Methods: This study documents the traditional ethnobotanical knowledge of wild plant species used for non-medicinal and medicinal purposes in the Ergani district of Diyarbakır, Turkey. Data were collected between 2023 and 2024 through structured and semi-structured interviews (n = 112), guided fieldwalks, and participant observation across Ergani and 12 surrounding villages. Demographic variables and plant use data were analyzed using descriptive statistics and the cultural importance index to assess the relative significance of each taxon.

Results: A total of 56 plant species belonging to 26 families were identified, used across five categories: medicinal (67.8%), nutritional (53.6%), fuel, decorative, and symbolic (e.g., protection against the evil eye). Multifunctionality was a recurring theme, with several species (e.g., Vitis vinifera, Vitex agnus-castus) employed in more than two categories. The most represented families were Lamiaceae, Asteraceae, Fabaceae, and Brassicaceae. Wild plants played a central role in local subsistence and cultural practices, with vernacular names and preparation methods varying across gender and age groups. Ritual use, particularly of Peganum harmala, remained prevalent among older participants.

Conclusion: The study reveals a complex, integrative system of plant use in Ergani that reflects a holistic ethnoecological worldview. Findings underscore the urgent need for the documentation and preservation of local ecological knowledge amid ongoing socio-economic transformations. Sustaining this intangible heritage is critical for biodiversity conservation, local food security, and cultural resilience.

Coloniality refers to patterns of power that emerged as a result of colonialism beyond the strict limits of colonial administration. Members of the Congolese community in Belgium -being the formerly colonized in the country of the former colonizer- live in an obvious context of coloniality. Medicinal plant use is common among the Congolese community in Belgium, and cultural forces play a significant role in the health and healthcare beliefs and perceptions of minoritized groups. Therefore, our main objective was to understand the lived experiences of the Congolese community in Belgium regarding their use of medicinal plants, with a focus on the influence of coloniality dynamics and cultural transmission in a postcolonial setting. We conducted 22 semi-structured interviews with people of Congolese heritage in Belgium and analysed the data using reflexive thematic analysis. Medicinal plant use dynamics were found to be deeply influenced by experiences of living in the context of coloniality. Our results suggest that in contexts where migrant and diaspora communities are minoritized, subject to discrimination and/or racism, and particularly where host countries are shaped by or continue to be influenced by a colonial past, the preservation of traditions, cultural concepts, habits, and belief systems regarding health and healthcare, including perceptions of medicinal plant knowledge and use, cannot be understood without acknowledging the context of coloniality.

Background: Baise City in Guangxi, China, is a culturally and ecologically diverse region where traditional plant knowledge persists despite ongoing urbanization. Traditional markets in such areas play a crucial role in the transmission and preservation of ethnobotanical knowledge. However, no prior ethnobotanical studies have focused on the Jīn Sān Jiǎo Agricultural Market, making this the first systematic documentation of plant diversity and use at this important site.

Methods: This study surveyed plant species sold at the Jīn Sān Jiǎo Agricultural Market. A total of 78 species from 38 families were documented through market observations and vendor interviews. Quantitative ethnobotanical indices, including species use value (SUV), family use value (FUV), and relative frequency of citation (RFC), were applied to assess plant importance.

Results: A total of 78 species belonging to 38 plant families were recorded during the ethnobotanical survey. The market featured a wide range of edible, medicinal, packaging, and spice plants. Cucurbitaceae, Apiaceae, and Solanaceae were the most represented families. Availability of plant materials closely followed natural phenological cycles supported by staggered planting and imports. Key species included Oryza sativa L. (staple food), Cucurbita maxima Duchesne (versatile vegetable), and Allium sativum L. (aromatic spice). Medicinal plants were fewer in the market, reflecting its primary focus on food crops, while traditional plant-based packaging highlights the unique preparation of certain foods, as well as ecological awareness and sustainable practices.

Conclusion: This study provides the first ethnobotanical account of the Jīn Sān Jiǎo Agricultural Market, contributing new insights into plant diversity, traditional knowledge, and cultural practices in Southwestern China. The market functions as a critical node for conserving plant biodiversity, supporting food and livelihood security, and maintaining ethnobotanical knowledge in an urbanizing region. Further research should explore seasonal dynamics, ethnographic perspectives, and phytochemical properties to better understand the food-medicine continuum in this context.

Background: Wild edible plants (WEPs) play a vital role in food security, nutrition, and cultural heritage in Ethiopia. In the Guraferda district, communities depend on WEPs, but systematic documentation of their diversity, uses, and associated traditional knowledge is limited. This study aimed to document WEPs diversity, utilization patterns, ethnobotanical knowledge, and conservation status.

Methods: Data were collected from 96 informants across eight purposively selected kebeles between June 2023 and May 2024 using semi-structured interviews, guided field walks, focus group discussions, and market surveys. Species identification followed standard herbarium procedures. Ethnobotanical significance and threats were assessed through preference, direct matrix and threats ranking. Quantitative analyses, including the Botanical Ethnoknowledge Index (BEI), t tests, ANOVA, and correlation analyses, were conducted in R software.

Results: A total of 64 WEP species belonging to 47 genera and 25 families were recorded, with Moraceae (7 species) most represented. Fruits (42.2%), leave (29.7%), and tubers (10.9%) were the most consumed parts, and herbs were the dominant life form. Forests were the primary habitat, with peak availability in spring. Common harvesting methods included picking (53.2%), plucking (32.8%), and digging (14%). Ethnobotanical knowledge varied significantly among demographic groups (P < 0.05), and Jaccard's similarity index showed both shared and unique patterns. Culturally and nutritionally important species included Colocasia esculenta (L.) Schott and Coccinia abyssinica (Lam.) Cogn. Major threats were deforestation and overharvesting, while traditional practices such as sacred groves and home gardens supported conservation.

Conclusion: WEPs are crucial for dietary diversity, nutrition, and income in Guraferda but face growing human-induced threats. Sustainable management, community-based conservation, and preservation of traditional knowledge are essential, alongside nutritional assessments of key species to strengthen their role in local food systems.

Background: In a changing world, effective wildlife conservation requires translating ecology into management. This emphasises the need to understand the relationships between humans and wildlife, as the survival of often misunderstood species, such as bats, reptiles, and owls, is influenced by environmental factors and cultural and social values associated with them. Ethno-scientific approaches, such as structured questionnaires, have proven invaluable in bridging this gap. We investigated people's perceptions, attitudes, and emotions towards owls in KwaZulu-Natal Province, South Africa.

Methods: We used a mixed-methods approach (face-to-face interviews and online questionnaires). A total of 904 questionnaires were conducted via face-to-face interviews (simple random sampling, n = 802) and online interviews (simple random sampling, n = 102); only 681 responses from the participants met the inclusion criteria. We analysed our data using cumulative link mixed models (CLMMs).

Results: Respondents mostly perceived owl species negatively, associated them with witchcraft, and were mostly unaware of the ecological importance of owl species. People's perceptions resulted from an interplay of multifaceted variables, not just socio-demographic variables. We found that positive perceptions of owl species were influenced by an interplay of multifaceted factors, including a higher tolerance for owl species, a general understanding of the ecological importance of owl species to both agriculture and the environment, and positive feelings. We also found that socio-demographic variables alone were not significant predictors of people's perceptions of owl species.

Conclusions: Future conservation initiatives should lean more towards implementing culturally sensitive education programmes that aim to communicate the ecological importance of owls, while also respectfully engaging with beliefs about witchcraft and religious beliefs linked to owl species. These have the potential to improve people's tolerance of owl species and also foster positive perceptions and interactions with owl species.

Background: Immediate Care (IC) refers to the basic and urgent treatment given to the patient to reduce the health risks and seriousness. Due to the large number of rural populations and limited access to modern health care in Nepal, herbal medicines are extensively used for immediate care and long-term treatments. The present review aims to systematically document and analyze the medicinal plants used by indigenous communities as IC in Nepal.

Methods: The selection of literature has followed the PRISMA guidelines. To review the literature, we have identified 15 health conditions that need immediate care. Key plant species associated with particular health condition was identified using Fidelity Level (FL) and principal component analysis (PCA). Moreover, the Botanical Ethnoknowledge Index (BEI) was calculated to compare the ethnomedicinal knowledge of 23 ethnic communities residing across the country.

Results: In total, 559 species under 411 genera and 149 families were found to be used for immediate health care. Tharu was the most knowledgeable community regarding the use of IC, with the highest BEI value. Cuts and wounds were found to be the most prevalent health condition, followed by fractures, bites/stings and burns. Similarly, we also identified key plant species for each health condition, plant parts, and highly preferred preparation mode in such treatments.

Conclusion: The present review has compiled valuable traditional herbal knowledge among several ethnic communities of Nepal on IC, which needs to be preserved, and value added through phyto-pharmacological studies. This study is not only useful in compiling valuable ethnomedicinal knowledge, but also provides insights into the strategy to minimize the health risks of patients in remote areas, where modern health facilities are inaccessible.

Wild edible plants are important resources for dietary diversity and health worldwide. However, little is known about the selection process of these species for health and nutrition by human communities. We employed negative binomial, Poisson models, and Bayesian approaches to test for a non-random selection of wild edible plants among the Tibetan and Naxi people in Northwest Yunnan, China, and explore biocultural drivers of plant selection process by comparing the similarity and differences of the two cultural groups. Our results support the non-random plant selection theory. 418 (94 families, 226 genera) wild edible species of the 7365 (208 families, 1379 genera) naturally occurring plant species in the study area are used by Tibetan and/or Naxi people. Six families, 16 genera, and 17 species were preferred by both groups, while considerable heterogeneity remains. Ecological and cultural traits are equally important for shaping plant selection process of the two cultural groups; shared plant selection preferences may associate with common nutritional needs and cultural exchanges, while the differences may result from adaptation to particular environments and cultural preferences. It is worth further testing whether socio-cultural or ecological traits are the main drivers for plant selection of various cultural groups living in northwest Yunnan.

In the face of accelerating environmental and socio-political changes, there is value in expanding the temporal scope of ethnobiology to more actively engage with the future. This perspective explores the potential of a forward-looking ethnobiology that incorporates methods from Futures Studies to co-envision and co-produce sustainable biocultural futures in partnership with Indigenous Peoples and local communities. We highlight different methods and tools that can be repurposed to create inclusive, transdisciplinary spaces for community-led imagination, experimentation, and learning. By embedding futures thinking into the fabric of ethnobiological practice, the discipline can further enrich its longstanding role in fostering biocultural resilience. We argue that the time has come not only to imagine the future of ethnobiology, but to actively co-create it through culturally grounded, future-oriented, and ethically engaged methodologies. This shift repositions ethnobiology as a central force in advancing just and sustainable pathways.

Background: The Tripuri people possess a rich cultural heritage, a deep-rooted tradition, and extensive knowledge of medicinal plants. However, their medicinal knowledge remains poorly documented. Therefore, this study aims to comprehensively report their ethnomedicinal knowledge with the following objectives: (1) exploring the relationship between socio-demographics and familiarity with traditional medicinal plants using statistical analysis, (2) creating a comprehensive record of the medicinal properties and applications of plants used by the Tripuri people, (3) identifying key indicator species utilized in the fringe villages of three contiguous reserve forests using multivariate statistical analysis, (4) examining the diversity and application methods of medicinal plants in contiguous reserve forests, and (5) consensus among informants regarding the use of medicinal plants for the management of diseases prevalent in the study area.

Methods: From 2024 to 2025, 200 respondents (n = 200), comprising traditional healers, farmers, traders, housewives, and employees aged 30-99, were interviewed via snowball sampling. Data collection involved observation, a semi-structured questionnaire, and individual interviews, followed by statistical analysis. Multivariate analysis identified key indicator species used by Tripuri people, and the information consensus factor (ICF) was also evaluated.

Results: A total of 105 plant species belonging to 53 families were documented, with leaves being the most commonly used plant part. Poultice and infusion were the primary application methods. Moreover, a comparison with previous works on novel reports, commonalities, and their cultural interpretations revealed the highest Jaccard index (JI) value of 10.65 from Barpeta District in Assam. In contrast, the lowest JI value of 1.15 was recorded from the Gingee Hills in Tamil Nadu. Additionally, most indicator species were found in the fringe villages of the Deo Reserve Forest (DRF). Notably, the ICF of 1 was recorded for disease categories related to pregnancy and childbirth, while other categories showed ICF values ranging from 0.97 to 0.98.

Conclusion: The present study reflects their extensive knowledge of medicinal plants, cultural beliefs, and their deep connection with nature. Traditional healers play a crucial role in conserving these medicinal plants. However, young people are gradually shifting away from traditional medical practices.